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Islam_And_Democracy-Reflections_On_Abdolkarim_Soroush. html. Dallmayr says "It is time to recuperate the meaning of Islam as a summons to freedom, justice, and service to the God who, throughout the Qurʾan, is called 'all-merciful and compassionate' (rahman-i-raheem)." Abdolkarim Soroush Studia Islamica 109 (2014) 147-173 henceforth the relevance of political theology,4 or what Mohammed Arkoun calls "applied Islamology."5 4 I make two notes here. One, by political theology I simply and briefly mean the intertwining territories between religion and politics, namely, the incorporation and interpretation of some theological aspects of religion in the public debate for public use. For example, theological debates on some of the attributes of God, like Oneness, Justice, Forgiveness and Mercy, or the ontological equality in creation and judgement between man and woman, are issues that stir re-interpretation in Islamic thought, both past and present, for political debates on social justice and freedom. It is in this sense that religion cannot be excluded from politics nor can politics be severed from religious contribution, seeing that some theological matters, even though metaphysical or ontological in nature, are relevant for mundane and epistemological reconsiderations. This does not, however, necessarily mean that Islam speaks of a State in its major sources of reference, but means that the public sphere cannot be isolated from the moral codes that are directed particularly to the individual. As a social being, the individual cannot be asked to leave to the private sphere what he (or she) believes is essential in his life. Accordingly, Islamic theology is also political. Two, if Muslim scholars and Muslim citizens are deprived of their major sources, which are substantially religious/ Islamic, in their involvement in politics in this period of debating modernity, then they are deprived of their right to their own sources, thus their right to think from within, and that is contrary to some of the major values of modernity. Otherwise said, Islamic thought, at least in this historical period, cannot be but religious, minimally or maximally. As to the future, it is up to future generations of Islamic scholarship to debate. I consider that most contemporary Muslim scholars that speak of reform from within hold the same perspective. For a perspective from comparative political thought, the work of Nader Hashemi is interesting in this regard: Islam, Secularism and Liberal Democracy: Toward a Democratic Theory for Muslim Societies, Oxford: Oxford University Press, 2009, Chapter I, pp. 23-66. Still, I note that though he tries to defend his idea that a (liberal) democratic change in the Islamic world should go through the integration of theology in the political debate, as I also noted above, he fails to give ample evidence and examples from contemporary Islamic scholarship. This article, then, with some coincidence, may be a modest contribution in this direction of reading this scholarship from political theology perspectiv...
No abstract
This paper synthetically introduces “trusteeship paradigm” of Taha Abderrahmane (b. 1944), a leading philosopher of language, logic, ethics and metaphysics in the Arab-Islamic world. The core of his argument is that the four entities of revelation, reason, ethics and doing (or practice) are neither separable nor antagonistic to each other in the Islamic philosophy he aims at re-grounding; their centripetal force is essentially ethical. Islamic philosophy is primarily ethical. It is only this ethical force that can regenerate the politico-philosophical awakening of the Arab-Islamic world in particular, and can contribute to the formation of a pluralist civilization of ethos in general. Otherwise put, Abderrahmane envisions an ontological-epistemological revisionary revolution in the Arab-Islamic tradition to overcome what may be referred to as “classical dichotomous thought” that dominates some classical and contemporary Islamic thinking as well as much of the Greek heritage and Western modern thought. This ethical revolution is summarized in what he has developed as trusteeship paradigm (al-iʾtimāniyyah) or trusteeship critique (al-naqd al-iʾtimānī), a paradigm the heart of which is a theory of ethics that overcomes dichotomies like religion vs. politics, divine vs. secular, physical vs. metaphysical.
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